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Showing posts with label un. Show all posts
Showing posts with label un. Show all posts

Wednesday, 30 October 2024

The narrow way and the climate emergency

Here's the sermon I shared this morning at St Andrew’s Wickford

''Sir David Attenborough issued a warning ahead of the UN climate summit in Glasgow in 2021 that leaders must act now or “it’ll be too late” for the planet.

Cop26 was billed as the last best chance to keep global temperature rises to no more than 1.5C, with Sir David critical of those who deny the climate crisis. In conversation with BBC science editor David Shukman, the naturalist and broadcaster said: “Every month that passes, it becomes more and more incontrovertible, the changes to the planet that we are responsible for that are having these devastating effects.” He added: “If we don’t act now, it will be too late. We have to do it now.”'

There is a narrow window in which we can change. The time is short, and the gate is narrow, as Jesus said to his disciples in our Gospel reading ((Luke 13.22-30).

When he spoke those words, Jesus knew his time was limited. He knew Jerusalem and death was fast approaching. He knew that through his ministry in Israel God's people were being given an opportunity to respond in a new way, yet the opportunity would not be there for long. Therefore, he and his disciples travelled the length and breadth of Israel in the three years before his crucifixion to share the good news of the opportunity that was before the people but only for a short time.

They went with the message that ‘The Kingdom of God is near you now.’ Now was the time when the Kingdom of God could be seen and touched and experienced because now was the time that God himself was with them. He sent his disciples ahead of him to say that the Kingdom of God was coming near, that it would be experienced in the time when he arrived. So, the time to respond and experience and join was now.

The Gospels, therefore, are full of urgency. Jesus' parables are stories of decision, stories in which people find out that time has beaten them and the moment for response has passed. Are we like, the wise or foolish bridesmaids? Those that were ready for the coming of the bridegroom, or not? Are we like, the farmer who built his big barns planning to eat, drink and be merry but whose life was demanded of him that night? Or will we be like the Prodigal Son who realised change was possible and seized the moment by returning to his father and being reconciled.

Life consistently challenges us to decide in the moment. If there is one thing that the pandemic taught us, it is that life is short, and we do not know what is around the corner. Therefore, we should not put off what we know we should do today. Our time is short, the gate is narrow, the time for decision is now.

That's certainly the case in regard to the climate emergency. Global efforts to tackle climate change currently are wildly off track the UN has said, as new data shows that warming gases are accumulating faster than at any time in human existence.

UN Climate Change, the UN agency tasked with addressing the issue, carried out an analysis on the carbon cutting plans that have been submitted by close to 200 countries. The UN wanted to see how much progress is being made in driving down emissions that are threatening to push global temperatures well above 1.5C this century, a level beyond which scientists say extremely damaging impacts will occur.

Right now, when the plans are added up, they indicate that emissions will likely fall by just 2.6% by 2030 compared to 2019. This is far short of the 43% reduction that scientists say will be needed by the end of this decade to keep the world on track for net-zero carbon by 2050.

“The report’s findings are stark but not surprising,” said Simon Stiell, executive secretary of UN Climate Change. “Current national climate plans fall miles short of what’s needed to stop global heating from crippling every economy, and wrecking billions of lives and livelihoods across every country.”

“The climate is changing fast," says Marina Romanello, executive director of the Lancet Countdown. “At the moment, we are still in a position to just about adapt to the changes in the climate. But it is going to get to a point where we will reach the limit of our capacity. Then we will see a lot of unavoidable impacts.” "The higher we allow the global temperature to go, the worse things are going to be”.

We are still in the narrow window of time available to us in relation to the climate emergency, although Cop26 and subsequent conferences have clearly not yet delivered the scale or urgency of action required. In the words of the singer-songwriter Lou Reed:

'This is no time to ignore Warnings
This is no time to clear the Plate
Let's not be sorry after the fact
And let the past become our fate

This is no time for phony Rhetoric
This is no time for political Speech
This is a time for action
Because the future's within Reach'

So, just as Jesus stated in relation to his own mission, we too need to strive to enter through the narrow door; for many, I tell you, will try to enter and will not be able because by then it will be too late. In our current situation, that prediction would be a disaster for the generations that follow us. Amen.

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Lou Reed - There Is No Time.

Wednesday, 25 November 2020

Artlyst: Artist Hannah Rose Thomas – Tears of Gold

My latest interview for Artlyst is with Hannah Rose Thomas including 'Tears of Gold', her online exhibition for UN75:

'These paintings, like those of the Mater Dolorosa, seek to emotionally engage the viewer and inspire compassion, and are also meditations on the universal human experiences of suffering, grief and loss. In these portraits, we see a glimpse of the women’s unspeakable grief but it is also a reminder that we all face grief, sorrow and loss at different times in life. We are not so different; we are inextricably connected to one another.

As a portrait painter, I hope to communicate something of the beauty and worth of each individual in the eyes of God, regardless of race, religion, gender or social status. The use of gold leaf for my paintings of Yezidi and Nigerian women is to show the sacred value of these women, in spite of all that they have suffered. It is symbolic of the restoration of dignity, especially important considering the stigma surrounding sexual violence.'

My other Artlyst pieces are:

Interviews:
Articles:
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George Harrison - Bangla Desh.

Wednesday, 21 September 2016

UN International Day of Peace: London Is Open


London Boroughs Faiths Network’s peace & reconciliation strand includes convening the London Peace Network, which marks the UN International Day of Peace each year.

Film-makers, artists, religious leaders and LBFN friends from across the capital are gathering today at 8.00am at St Martin-in-the-Fields for the premiere of a short film celebrating London’s places of worship – we are open and welcoming, not closed and fearful.

The film is inspired by the Mayor of London’s #LondonIsOpen series and will be shown at Southwark Cathedral later in the year in the presence of the Mayor. Churches, Islamic centres, temples, synagogues, meeting houses and gurdwaras will be open to guests during their times of worship or meeting on 23, 24 and 25 September – contact LBFN for details.

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The Children - Mother And Child.

Wednesday, 25 January 2012

Proud to protect refugees

Today I spoke up for a great British tradition – refugee protection.

2011 was the 60th anniversary of the UN Refugee Convention, the international treaty which guarantees refugees’ rights. British lawyers played a crucial role in drafting the Convention and the UK was one of the first countries to sign. The Refugee Convention has saved millions of lives and no country has ever withdrawn from it.

Throughout the lifetime of the Convention, the Refugee Council has worked to protect refugees. To mark and celebrate 60 years of refugee protection, the Refugee Council is asking 10,000 people to join with them in calling for refugees to be treated with dignity and respect. I’ve just signed up - please add your voice today at www.refugeecouncil.org.uk/refugeeprotection.

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Duke Special - Salvation Tambourine.

Friday, 9 December 2011

In the time between times

We live in the time between the times. That may sound like the opening sentence in a science fiction novel but it is also an important truth for us to understand in this time of Advent when we prepare to remember Christ’s first coming and look forward to Christ’s second coming.

The things that Jesus did in his ministry on earth - healing people physically, emotionally and spiritually, forgiving sins, including the excluded and raising the dead - were the beginnings of the rule and reign of God on earth. In Jesus’ ministry we see “the signs, the dawning, the budding of the … kingdom” of God. The first coming of Jesus was a demonstration of what the kingdom of God is and will become.
I say “will become” because history is moving towards a climax with the second coming of Jesus when the kingdom of God will be fully realised on earth and, as the book of Revelation tells us, there will be no more death, no more grief or crying or pain.
So the Bible speaks about there being two ages, this age and the age to come. Through Jesus, the kingdom of God has broken into this age and when Jesus returns the age to come will begin when the kingdom of God will come on earth as it is in heaven.
Therefore, we live in the time between the first and second comings of Jesus. In the time between the times, we see signs of God’s kingdom on earth but are still waiting for the full realisation of that kingdom and we are therefore in a similar position to that of John the Baptist (John 1: 6-8, 19-28).

John lived in the time before Jesus began his ministry and spent his life looking out for and pointing people towards Jesus. Therefore, John can give us ideas about the way in which we should live as we look out for and point people towards the kingdom of God and Jesus’ second coming.
The first thing that we can see from John’s witness is that we should point people to Jesus and not to ourselves. In verses 19-21, John is asked whether he is the Messiah, Elijah, or the Prophet. Each time he answers, “I am not”. John’s “I am not” is in deliberate contrast to Jesus who, throughout, this Gospel says, “I am” because I AM is actually the name of God - I AM WHO I AM (the name that God used of himself when he spoke to Moses from the burning bush).
Archbishop William Temple wrote that John is here giving us an example for our own witness because he is saying, “Never mind who I am; listen to what I say and look at the person that I point you towards.” If ever our witness begins to be to ourselves or to make ourselves very prominent something is going wrong with it. It is not ourselves but our witness for which we want to claim attention. As Paul writes, “We preach not ourselves but Christ Jesus as Lord, and ourselves as your servants for Jesus’ sake.” In this time between the times, our lives and our words need to point others away from ourselves and towards Jesus.
Next, John describes himself and his role by quoting from the prophet Isaiah: “I am the voice of someone shouting in the desert; Make a straight path for the Lord to travel.” John is quoting the beginning of Isaiah 40 which says:
“A voice cries out, “Prepare in the wilderness a road for the Lord! Clear the way in the desert for our God! Fill every valley; level every mountain. The hills will become a plain, and the rough country will be made smooth. Then the glory of the Lord will be revealed and all mankind will see it. The Lord himself has promised this.”
John was in the wilderness which was also the place where the Israelites had been before they entered the Promised Land. The wilderness is the place of waiting, of preparation, for the promise of God to be fulfilled. John’s job in this place of preparation sounds like a major building project - fill every valley, level every mountain, make the hills a plain and the rough country smooth. And when this has been done then the glory of the Lord will be seen by everyone. So, John’s job was to call people to remove barriers to all people everywhere seeing Jesus for themselves.
The task that God had given to the Jewish people was to be a light to the Gentiles, to reveal the glory of God to all people. Jerusalem and its Temple was supposed to become a place to which the nations would stream to learn from God. Instead the Temple became a symbol of Jewish identity with all sorts of people excluded from worship at the Temple unless they conformed to the detailed requirements of the Mosaic Law. The Temple and the worship in it actually prevented the free access to God’s word that God wanted to see for people of all nations. Therefore, John is calling for all those barriers to God to be removed and torn down so that people can clearly see the glory of God in the face of Jesus Christ.
In the time between the times we need to do the same. To identify those things in our society that prevent people from seeing Jesus and call for their removal. I’m thinking, for example, of the consumerism and individualism in our society that lead people to live as though all that matters is themselves and their own pleasure. A few years ago an American ambassador to UN food agencies in Rome found a novel way to do that this week by consigning most of his black tie evening guests to a freezing tent with only rice to eat. Tony Hall invited guests at his walled residence to pick a card from a hat and, while those who drew one card were ushered inside for a candlelit meal, he joined the unlucky others outside. By doing this he gave people a shock demonstration of what it is like for the 60% of the world’s 6 billion people who struggle to eat.  Hall told his Times interviewer that he was prompted in his quest to bring world hunger to people’s attention both by what he has seen firsthand in Ethiopia and by Isaiah 58.6, where God says: “The kind of fasting I want is this: Remove the chains of oppression and the yoke of injustice, and let the oppressed go free.”
Finally, John is questioned about the reason why he baptises people. John’s baptism was one of “repentance for the forgiveness of sins”. Those who were baptised by John were people who agreed with him that the people of Israel had lost their way and were not fulfilling God’s plan for their nation. John’s baptism prepared them to recognise Jesus who would faithfully carry out God’s plan for the salvation of all peoples. In the time between the times we need to do the same, to call people away from our society’s obsession with consuming more and more goods in order to bolster our own fragile egos and help people turn towards Jesus’ way of giving to others in order to see signs in our day of the kingdom of God.
Like John the Baptist we live in a time of preparation for the coming of something greater than what we know. Like him, we need to point people, not to ourselves, but to Jesus. Like him, we need to call for the removal of all barriers to people seeing Jesus for themselves. And like him, we need to help people repent for lives and a society that ignores God’s purpose and plan for our lives and turn back to God. As we learn from John, like him, we can create signs in our time of that something greater for which we wait. We can create signs of the kingdom of God which is here now but which will fully come when Jesus comes again.

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Florence + the Machine - What The Water Gave Me.

Thursday, 29 October 2009

Faith & Climate Change (4)

What follows is my input to the faith leader's panel session at the Faith and Climate Change conference in answer to the question: 'How does your faith reconcile the issue of climate change and economic development?'

Climate change is first and foremost a justice issue. The developed world bears a historical responsibility for the climate crisis as we have grown rich by polluting without facing the costs of doing so. Our growth has effectively been subsidised by the damage that we have done to the rest of the world. Those who are already suffering most from global warming are those who have done the least to cause it, and who have the least resources to do anything about it. As the United Nations Environment Programme’s Global Environment Outlook suggests, unprecedented levels of economic growth have pushed the planet to the point of destitution. That is essentially how a Christian Aid report setting out a theological approach to climate change and development begins and I agree with their analysis.

As Chair of Faiths in London’s Economy, I was involved, earlier in the year, in compiling a ‘Shared faiths response to the credit crunch’ in which we stated that “Western economies have been inflated through greed, with their economic make-up being based on self-centred acquisition” and this has led to “economies predicated on unlimited growth which have then caused harm to the environment.”

It may be, we suggested, that we are now at a point in time when, because the free market has been shown to be unable to provide its own banks without these being propped up by Government funds, new structures for society can be produced. Recession, the credit crunch and the ecological crisis may be combining to bring about profound shifts in the global economy; a ‘third way’ or ‘middle path’ between nationalisation and capitalism, based on agreed standards of ethics, environmental and social responsibility and a much broader understanding of wealth and value. Such a restructuring of the global economy in terms of a broader understanding of wealth would see new kinds of jobs (i.e. in renewable energies, creative industries, and community empowerment) forming its foundation.

Such a restructuring could also provide space for addressing the ecological crisis. Ecology cannot be divorced from economics. For example, the ecological costs of extraction and replacement of the world’s natural resources have in the past been excluded from company accounts but their inclusion would provide a very different picture of the effects of the global economy on the environment. If justice is to be done in addressing climate change, the West must repay its carbon debt by accepting a fair share of the burden of global cuts in greenhouse gases, in addition to domestic cuts.

The Archbishop of Canterbury, in a recent lecture for the Christian environmental charity Operation Noah, warned against looking for a single solution to the complex environmental challenges which face us. “Instead of a desperate search to find the one great idea that will save us from ecological disaster, we are being invited to a transformation of individual and social goals that will bring us closer to the reality of interdependent life in a variegated world”.

The future, if it is not to be an apocalyptic scenario, will need to be relational. The theologian Karl Barth wrote of a human being in the community of the church as someone who is “united in society as an individual with the whole Church, related … to God, but in God to others.” The Christian Aid report that I mentioned earlier ends with a challenge to the Church, which is also a challenge to all (including the worlds of business and economics); to “work together, not in isolated joint events, but in a continuing and deepening commitment to combat climate change as it affects the world’s most vulnerable people.”

Such action is required at the personal and local, as well as at the national and international, levels. As the Archbishop of Canterbury said in his recent lecture, “When we believe in transformation at the local and personal level, we are laying the surest foundations for change at the national and international level” and our small actions mark a break with destructive patterns of consumption and waste helping “to make us more aware of the diversity of life around us.”

How does my faith reconcile the issue of climate change and economic development? In terms of seeking to address injustice, develop relationships, and share in local and global transformational and transitional actions.

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Paolo Nutini - High Hopes.